[Pali] SN XII.16 or S 2.1.2.6 Dhammakathikasutta.m

SN XII.16 or S 2.1.2.6 Dhammakathikasutta.m Hello all, There is a great deal of repetition in the two suttas I am posting today when compared to what what I

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, Oct 22, 2005

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SN XII.16 or S 2.1.2.6 Dhammakathikasutta.m

Hello all,

There is a great deal of repetition in the two suttas I am posting today
when compared to what what I have already analyzed in previous suttas.
Therefore, you will see some sections that have no analysis.

These two suttas are both translated by Ven. Yuttadhammo and analyzed by
me using the CSCD.

There are likely mistakes, so please point out any if you see them, and
I will fix them. Next week you will see the final sutta translated by
Ven. Yuttadhammo. From then on, all suttas will be translated and
analyzed by me alone.

dhammakathikasutta.m[tappurisa compound] Discourse on one who speaks the
Dhamma

/Sutta on one who Speaks Righteously/
The Discourse On One Who Speaks Righteously

saavatthiya.m ...pe...
/in savatthi /… /
In Savatthi:

*atha kho a~n~nataro bhikkhu yena bhagavaa tenupasa"nkami;*

atha [indec] then

kho [indec/kho] indeed

a~n~nataro [pro adj/nom/m/sg] a certain

bhikkhu [m-a/nom/sg] bhikkhu

yena [rel pro/instr/m/sg] by which

bhagavaa [m-ant/nom/sg] Blessed One

tena [indec] this way

upasa"nkami[upa+sa.m+kam I/aor/3^rd sg] he approached

atha kho a~n~nataro bhikkhu yena bhagavaa tenupasa"nkami
/then /indeed /a certain /Bhikkhu /by which /the Blessed One /there
approached /
At that time, a certain Bhikkhu approached the place of the Blessed One,

*upasa"nkamitvaa bhagavanta.m abhivaadetvaa ekamanta.m nisiidi.*

upasa"nkamitvaa [upa+sa.m+kam I/ger] Having approached

bhagavanta.m [m-ant/acc/sg] Blessed One

abhivaadetvaa [abhi+vad I/ger] having saluted/paid homage to

ekamanta.m [adv] one side

nisiidi[ni+siid I/aor/3^rd sg] he sat down

upasa"nkamitvaa bhagavanta.m abhivaadetvaa ekamanta.m nisiidi.
/having approached /the Blessed One /having paid homage /on one side /sat /
Having approached, having paid homage to the Blessed One, he sat on one
side.

*ekamanta.m nisinno kho so bhikkhu bhagavanta.m etadavoca –*

ekamanta.m [adv] one side

nisinno [ni+siid/pp/m/nom/sg] seated

kho [indec/enc] indeed

so [dem pro/nom/m/sg] that

bhikkhu [m-u/nom/sg] bhikkhu

bhagavanta.m [m-ant/acc/sg] Blessed One

etad[dem pro/n/acc/sg] this

avoca[vac I/aor/3^rd sg] he said

ekamanta.m nisinno kho so bhikkhu bhagavanta.m etadavoca
/on one side /sitting /indeed /that /Bhikkhu /the Blessed One /said this
to /
Sitting thus on one side, that Bhikkhu said this to the Blessed One:

dhammakathiko dhammakathiko'ti, bhante, vuccati. kittaavataa nu kho,
bhante, dhammakathiko hotii''ti
/One who speaks righteously /one who speaks righteously /endquote
/venerable sir /one says /in what respect /is one a speaker of what is
righteous?
"One who speaks righteously, one who speaks righteously," it is said,
venerable sir. In what respect is one a speaker of what is righteous?"

*[this same pattern continues backwards through the steps of dependent
origination down to ignorance]*

``jaatiyaa ce bhikkhu...pe

and of birth, a Bhikkhu…

... bhavassa ce bhikkhu...
and of becoming, a Bhikkhu…

upaadaanassa ce bhikkhu...
and of clinging, a Bhikkhu…

ta.nhaaya ce bhikkhu...
and of craving, a Bhikkhu…

vedanaaya ce bhikkhu...
and of feeling, a Bhikkhu…

phassassa ce bhikkhu...
and of contact, a Bhikkhu…

sa.laayatanassa ce bhikkhu...
and of the six sense-base, a Bhikkhu…

naamaruupassa ce bhikkhu...
and of body and mind, a Bhikkhu…

vi~n~naa.nassa ce bhikkhu...
and of consciousness, a Bhikkhu…

sa"nkhaaraana.m ce bhikkhu...
and of formations, a Bhikkhu…

avijjaaya ce bhikkhu nibbidaaya viraagaaya nirodhaaya dhamma.m deseti,
`dhammakathiko bhikkhuu'ti ala.m vacanaaya.
And a Bhikkhu who teaches righteousness for the disenchantment,
dispassion, cessation of ignorance is fit to be spoken of as “a Bhikkhu
who speaks righteousness.”

avijjaaya ce bhikkhu nibbidaaya viraagaaya nirodhaaya pa.tipanno hoti,
`dhammaanudhammappa.tipanno bhikkhuu'ti ala.m vacanaaya.
And a Bhikkhu who practices for the disenchantment, dispassion,
cessation of ignorance is fit to be spoken of as “a Bhikkhu who
practices righteousness for attaining righteousness.”

avijjaaya ce bhikkhu nibbidaa viraagaa nirodhaa anupaadaavimutto hoti,
`di.t.thadhammanibbaanappatto bhikkhuu'ti ala.m vacanaayaa''ti.
And a Bhikkhu who, through disenchantment, dispassion, and cessation of
ignorance, becomes free from clinging, he is fit to be spoken of as “a
Bhikkhu who has visibly, truly touched nibbaana.”

*The Discourse On One Who Speaks Righteously*

In Savatthi:

At that time, a certain Bhikkhu approached the place of the Blessed One;
having approached, having paid homage to the Blessed One, he sat on one
side. Sitting thus on one side, that Bhikkhu said this to the Blessed One:

"One who speaks righteously, one who speaks righteously," it is said,
venerable sir. In what respect is one a speaker of what is righteous?"

If a Bhikkhu teaches righteousness for the disenchantment, dispassion,
cessation of old-age and death, he is fit to be spoken of as “a Bhikkhu
who speaks righteousness.”

If a Bhikkhu practices for the disenchantment, dispassion, cessation of
old-age and death, he is fit to be spoken of as “a Bhikkhu who practices
righteousness for attaining righteousness.”

If a Bhikkhu, through disenchantment, dispassion, and cessation of
old-age and death, becomes freed by no longer clinging, he is fit to be
spoken of as “a Bhikkhu who has visibly, truly reached nibbaana.”

and of birth, if a Bhikkhu…

and of becoming, if a Bhikkhu…

and of clinging, if a Bhikkhu…

and of craving, if a Bhikkhu…

and of feeling, if a Bhikkhu…

and of contact, if a Bhikkhu…

and of the six sense-base, if a Bhikkhu…

and of body and mind, if a Bhikkhu…

and of consciousness, if a Bhikkhu…

and of formations, if a Bhikkhu…

If a Bhikkhu teaches righteousness for the disenchantment, dispassion,
cessation of ignorance, he is fit to be spoken of as “a Bhikkhu who
speaks righteousness.”

If a Bhikkhu practices for the disenchantment, dispassion, cessation of
ignorance, he is fit to be spoken of as “a Bhikkhu who practices
righteousness for attaining righteousness.”

If a Bhikkhu, through disenchantment, dispassion, and cessation of
ignorance, becomes freed by no longer clinging, he is fit to be spoken
of as “a Bhikkhu who has visibly, truly reached nibbaana.”

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